CHAPTER 11
Now a man named Lazarus was sick. He was from Bethany, the village of Mary and her sister Martha. John 11:1
Here we run into a man named Lazarus. This particular Lazarus has no mention in the three synoptic gospels. His name in Hebrew would be “Eleazer,” meaning “God is helper” or “God helps.” 1 From this account we would have to agree that God really helped Lazarus. Lazarus lived in the little village of Bethany, which was about 1.5 miles (2.4 km.) from Jerusalem. Today Bethany is known as the Palestinian town of El-Aziriyeh. Lazarus lived there with his two sisters, Mary and Martha. Although Mary is mentioned first, Martha was probably older and was more in charge of the household. In ancient Israel it was customary for children to marry at a young age and it was quite unnatural for them to be unmarried. So, it is possible that all three siblings were married and we cannot even assume that they were living in the same house.2 Lazarus is introduced to us because he was probably unknown to Christian tradition, while his sister Mary was well known for her anointing of Jesus.3
It is clear from the gospels that Jesus and his disciples made much use of the hospitality of Mary, Martha and Lazarus. Like Capernaum in Galilee, Bethany was a sort of base of operation for Jesus while he was in the Jerusalem area (cf. Mk. 11:11). The three were like extended family to him.4 It is even possible that there were others in the village who offered hospitality, since we read of Simon the Leper in Matthew 26:6. Barclay says, “It is one of the most precious things in the world to have a house and a home into which one can go at any time and find rest and understanding and peace and love. That was doubly true for Jesus, for he had no home of his own; he had nowhere to lay his head (Lk. 9:58).” 5
We read here that Lazarus was sick. Since the Greek is in the imperfect tense it may in indicate that Lazarus had been sick for a lengthy period of time.6 We should understand that the people of God do have to reckon with sickness. There has been an idea in modern Christianity that believers should never be sick and if they are sick it is simply due to their lack of faith. The scripture does not bear out this idea as we see that even apostles and apostolic helpers got sick (2 Cor. 12:7; 1 Tim. 5:23; 2 Tim. 4:20), as well as saints who got sick and even died (Acts 9:36-42). We know from human experience that eventually everyone will get sick or die in some manner.
“(This Mary, whose brother Lazarus now lay sick, was the same one who poured perfume on the Lord and wiped his feet with her hair)” (11:2). John wrote his gospel in the late first century and by that time the tradition about Mary anointing Jesus was well known. 7 This precious event will be covered in the next chapter. Some have wondered why the other three gospels failed to mention the resurrection account of Lazarus. Perhaps Grotius had the best idea in thinking that the story was not mentioned in the synoptic gospels because it would still have been dangerous for Lazarus and the family. We will see in the next chapter how the Jewish leaders wanted to put Lazarus to death (12:10). Of course, when John was writing, near the end of the century, there was no longer such a danger and it was even likely that the family was no longer alive.8
Mary’s anointing of Jesus, as we have said, will be seen in the next chapter. Mary’s action is also covered in Matt. 26:6-13; Mark 14:3-9. We perceive in scripture that Jesus was anointed at least twice, with one being in the house of Simon the Pharisee (Lk. 7:36-50) and by a woman of ill repute. We realize that Mary of Bethany was famous throughout the church for her loving deed to Jesus. The Master had even assured those watching that the story of her act would be told wherever the gospel was to be preached (Matt. 26:13).
“So the sisters sent word to Jesus, ‘Lord, the one you love is sick’” (11:3). We can believe that Lazarus was really sick and that the sisters were alarmed enough to call Jesus back to an area where his life would be in grave danger.9 At this time Jesus was in the area of Perea and probably at the town also called Bethany, where he and John the Baptist worked together earlier (Jn. 1:28; 10:40). It was across the Jordan River and about 20 miles (32 km.) from the Bethany near Jerusalem. From what we can make out from the time-frame of this story, Lazarus must have died shortly after the messenger was sent to contact Jesus.10
The messenger could have easily traveled from the Bethany near Jerusalem to the Bethany in Perea in one day, since the journey was steeply downhill with close to a 4000 ft. (1219 m.) drop. The elevation differential was so drastic since the Jerusalem area was around 2500 feet (762 m.) above sea level and much of the Jordan Valley was several hundred feet below sea level. The journey back up the hill would not be so rapid or pleasant.
JESUS HEARS THE DISTURBING NEWS
When he heard this, Jesus said, “This sickness will not end in death. No, it is for God’s glory so that God’s Son may be glorified through it.” John 11:4
By this time, Lazarus was probably already dead and yet Jesus says that the sickness is not unto death. Pet comments, “The whole incident was to be a means by which God’s glory would be manifested, and the glorious reality of the resurrection would be revealed in picture form.” 11 Again we are reminded that “Sickness enters homes even where God is honored and loved. It is permitted because it affords an opportunity and platform for his delivering help.” 12
“Now Jesus loved Martha and her sister and Lazarus. So when he heard that Lazarus was sick, he stayed where he was two more days, and then he said to his disciples, ‘Let us go back to Judea’” (11:5-7). While Jesus had a deep love for Lazarus and the family, we see a strange thing here. He responded to their urgent request by delaying his visit. Every Christian alive has probably witnessed a thing like this. We have prayed urgently but found that the answer was delayed. God does not work according to our time schedule but he works in a way to bring forth the greatest good for us and for others. Wiersbe says here, “God’s love for his own is not a pampering love; it is a perfecting love.” 13 Like the formation of a precious diamond, God’s plan and purpose often takes time. Delay with God does not mean denial.
Tenney comments: “Had he been only human, he would have hurried to the bedside of Lazarus to give what he could of aid and comfort. Knowing, however, that he was the resurrection and the life, it was just as easy to raise the dead as to cure the sick, and far more necessary to his purpose…” 14 We must remember that Jesus worked on a divine timetable and not on a human one. After two days had elapsed Jesus gave the order that they should go back to the Jerusalem area.
Because Jesus greatly loved Lazarus he would now come to his aid. Barclay shares with us this wartime account:
C. F. Andrews tells of two friends who served together in the First World War. One of them was wounded and left lying helpless and in pain in no-man’s-land. The other, at peril of his life, crawled out to help his friend; and, when he reached him, the wounded man looked up and said simply: “I knew you would come.” The simple fact of human need brings Jesus to our side in the twinkling of an eye.15
At Jesus’ decision the group protested: “‘But Rabbi,’ they said, ‘a short while ago the Jews there tried to stone you, and yet you are going back?’” (11:8). The disciples knew that another trip to Jerusalem could be perilous. The Jerusalem leaders had already tried to arrest Jesus (10:39). They desired to kill him (7:25). They had tried repeatedly to stone him (8:54-59; 10:31, 39; 11:8).
“Jesus answered, ‘Are there not twelve hours of daylight? Anyone who walks in the daytime will not stumble, for they see by this world’s light. It is when a person walks at night that they stumble, for they have no light’” (11:9-10). The Jewish people, as well as other nations, divided the day into twelve parts, from sun-rising to sun-setting. As the seasons progressed the parts became shorter or longer to accommodate the varying amounts of sunlight.16
Since Jesus ran on a divine time-table he knew that the spiritual daytime was still at hand (cf. 9:4). He also knew that it would become spiritually dark at the time of his crucifixion. So, there was still enough time that they could go to Jerusalem and walk in the light. His hour (the twelfth hour) had not yet come so they could journey without fear.17
LAZARUS ASLEEP
After he had said this, he went on to tell them, “Our friend Lazarus has fallen asleep; but I am going there to wake him up” (11:11).
Sleep was a commonly used metaphor for death in Jewish texts, as well as throughout the ancient world.18 However, as usual, the disciples would choose to understand Jesus in a literal manner. Barclay says, “In the Fourth Gospel, Jesus’ conversations always follow the same pattern. Jesus says something which sounds quite simple. His saying is misunderstood, and he goes on to explain more fully and unmistakably what he meant.” 19 Regarding physical death, some have taught that there is such a thing as soul-sleep, that after death a person remains unconscious until the resurrection. The Bible does not support such an idea. For instance, Paul felt that at his death he would immediately be in the presence of Jesus (2 Cor. 5:8).
“His disciples replied, ‘Lord, if he sleeps, he will get better.’ Jesus had been speaking of his death, but his disciples thought he meant natural sleep” (11:12-13). As we have mentioned, the disciples had a habit of misunderstanding Jesus’ simple statements. They knew that in a natural sense a person asleep would many times recover. However, Jesus was not speaking in the natural sense.
“So then he told them plainly, ‘Lazarus is dead, and for your sake I am glad I was not there, so that you may believe. But let us go to him’” (11:14-15). Finally, Jesus announced that Lazarus was dead. His death would be for the benefit of the disciples and for many other people. Clarke says, “It was a greater miracle to raise a dead man than to cure a sick man. And it was a still greater miracle, to raise one that was three or four days buried, and in whose body putrefaction might have begun to take place, than to raise one that was but newly dead…” 20
For the sake of the disciples Jesus was glad he was not there. Had he been there he would have surely healed Lazarus. Wiersbe says, “nobody ever died in the presence of Jesus Christ.” 21 Of course, the healing would not have been as great a miracle as the resurrection.
“Then Thomas (also known as Didymus) said to the rest of the disciples, ‘Let us also go, that we may die with him’” (11:16). Thomas was probably a twin since both the Greek and Hebrew words for his name have this meaning.22 When we think of this disciple we usually think of “Doubting Thomas.” Here we get a different picture of the man. From this incident we might call him “Devoted Thomas.” 23 He was not only willing to make the exhausting journey back up the mountain to Jerusalem but he was willing to die with the Master if that was required.
JESUS ARRIVES
On his arrival, Jesus found that Lazarus had already been in the tomb for four days. John 11:17
The trip back up the mountain would have taken at least a day,24 and a very difficult and tiring day at that. When Jesus arrived he was told that Lazarus was already in the tomb and had been there for four days. It was customary in the Jewish world for the dead to be buried the same day as the death occurred.
Bruce comments; “The belief is attributed to rabbis of a later date that the dead person’s soul revisited the tomb during the first three days but left it permanently from the fourth day onwards; death was then irreversible. It is possible that such a belief is implied in the further reference to Lazarus’s four days; entombment…” 25 If this was the thinking in Jesus’ day we can see how people would not have suspected that Lazarus could be raised, and why both Martha and Mary would not have been looking for such a thing.
“Now Bethany was less than two miles from Jerusalem, and many Jews had come to Martha and Mary to comfort them in the loss of their brother (11:18-19). As we can see, Jerusalem was uncomfortably close to Jesus and his disciples. It was just over the hill called Olivet. Because of the nearness, many Jewish people had come to bring comfort to the grieving family. Jewish custom required that the family remain in a state of mourning for seven days. During this time the family sat on the floor or on low stools. Throughout the time of mourning, no study or business was conducted and there was to be no kind of anointing or washing of a person’s body.26 Burial customs among the Jews today are very similar regarding mourning. The custom is commonly known as “sitting shiva” (sitting seven days). Friends and relatives come to sit for periods of time with the family.
JESUS COMFORTS MARTHA
When Martha heard that Jesus was coming, she went out to meet him, but Mary stayed at home. John 11:20
Bethany was a very small village. Jesus and his disciples remained on its outskirts but the word must have quickly traveled to Martha that he was in town. She immediately rushed out to meet the Master. Martha was the busy person and her sister was the contemplative one, so she apparently elected to remain at home.
“‘Lord,’ Martha said to Jesus, ‘if you had been here, my brother would not have died. But I know that even now God will give you whatever you ask’” (11:21-22). Barclay comments: “When Martha met Jesus her heart spoke through her lips. Here is one of the most human speeches in all the Bible, for Martha spoke, half with a reproach that she could not keep back, and half with a faith that nothing could shake…Martha would have liked to say: ‘When you got our message, why didn’t you come at once?’” 27 Now in Martha’s thinking it was too late.
We will later see Mary saying these same words, “if you had been here, my brother would not have died.” No doubt, these words were said over and over between the sisters in the last four days.28 Jesus’ words that follow make up what has been called “the most theological section of the whole narrative…” 29
“Jesus said to her, ‘Your brother will rise again’” (11:23). It was a very strange fact that Jewish people of the Old Testament hardly believed in life after death. They believed that the dead would go to a place called Sheol, the abode of the dead. It was not Hell as we know it but was a shadowy existence without joy and without praise (Psa. 6:5; 115:17). It was a place of silence and forgetfulness. Occasionally in the Old Testament the light would break forth such as in Psalm 16:9-11, where the Psalmist is assured that God would not leave his soul in Sheol.30 Ancient Job made a similar statement saying, “I know that my redeemer lives, and that in the end he will stand on the earth. And after my skin has been destroyed, yet in my flesh I will see God…” (Job 19:25-26). Then we remember David’s words: “Surely your goodness and love will follow me all the days of my life, and I will dwell in the house of the LORD forever” (Psa. 23:6). The Pharisees had come to believe in the resurrection but the Sadducees still did not.
Bruce says, “Thanks to the influence of the Pharisees and those who followed their line, this was now the general belief among Jews, in spite of Sadducean resistance to it…” 31 Thus we see that Martha would not be shocked by Jesus’ statement, but she obviously did not have a complete understanding of resurrection.
“Martha answered, ‘I know he will rise again in the resurrection at the last day’” (11:24). Here Martha reflects the understanding of most in Israel, that there would be a general resurrection at the last day. Pett says, “Her reply was carefully worded. She knew what she was asking and dare not press it too far, but she would not just be satisfied with words of comfort, however glorious their content.” 32
“Jesus said to her, ‘I am the resurrection and the life. The one who believes in me will live, even though they die; and whoever lives by believing in me will never die. Do you believe this?’” (11:25-26). Jesus has just made an astounding statement. It is the fifth of the great “I am” statements in this gospel as we related in 6:35. Here Jesus takes the doctrine out of the book and applies it to himself.33 Also, with this he takes something out of the future and makes it applicable in the present. Guzik says, “With this statement, Jesus overthrows everything we know about the law of entropy and the way things work in this world.” 34 As Meyer so aptly puts it, “He turns tears into jewels, as the sun does with dewdrops.” 35 We realize here how true are the words of 2 Timothy 1:10, that it is only Christ who brings life and immortality to light.
“‘Yes, Lord,’ she replied, ‘I believe that you are the Messiah, the Son of God, who is to come into the world’” (11:27). Jesus had asked for her assent to his astounding statement and Martha had a quick reply. We might say that this confession was a classic one, probably the thing Jesus had been looking for throughout the gospel (cf. Matt. 16:16). Although it was beyond her comprehension Martha reached out to accept and believe it. She even called Jesus “Messiah” which was a term Jesus generally could not use among the Jews because of their flawed political understanding of the word. Kostenberger comments, “Martha issues the most complete christological confession in the entire gospel, remarkably similar to John’s purpose statement at the end of the gospel…” 36
“After she had said this, she went back and called her sister Mary aside. ‘The Teacher is here,’ she said, ‘and is asking for you’” (11:28). Martha did not want her sister to miss this blessing so she called her. It is quite amazing the importance Jesus assigned to women. In the Greco-Roman world, as well as the Hebrew world, a woman had little value. Jesus changed all that by elevating women and ministering to women. The rabbis refused to teach women but Jesus seemed to make a special effort to teach them.37 This fact about Jesus is routinely ignored by the women’s liberation movements of our day.
JESUS MINISTERS TO MARY
When Mary heard this, she got up quickly and went to him. Now Jesus had not yet entered the village, but was still at the place where Martha had met him. John 11:29-30
Mary was a person who dearly loved the Lord and who clung to him and to his teaching as we learn from Luke10:38-42. She was very responsive to the Master and rushed out to see him. It appears that he and his disciples were still on the edge of the village, which was probably not far away.
“When the Jews who had been with Mary in the house, comforting her, noticed how quickly she got up and went out, they followed her, supposing she was going to the tomb to mourn there. When Mary reached the place where Jesus was and saw him, she fell at his feet and said, ‘Lord, if you had been here, my brother would not have died’” (11:31-32).
She ran and fell at Jesus’ feet. This seemed to always be her practice, to be at Jesus’ feet (cf. Lk. 10:39; Jn. 12:3). The Jews who were assembled there to comfort the family mistook her movements, and thinking she was going once more to weep at the tomb, they followed her.
“When Jesus saw her weeping, and the Jews who had come along with her also weeping, he was deeply moved in spirit and troubled” (11:33). Barclay says of Jewish mourning, “We must remember that this would be no gentle shedding of tears. It would be almost hysterical wailing and shrieking, for it was the Jewish point of view that the more unrestrained the weeping, the more honor it paid to the dead…” 38
With all this emotion Jesus was deeply moved. The Greek word meaning moved and troubled is enebrimēsato. “The Greek word…describes the snort of a horse (in war or in a race). For humans it describes outrage, fury, or anger…angry at death itself and the devastation it brings…all this unnecessary wreckage amidst the human race brings outrage to the Son of God.” 39 After all, it was Jesus who made the world and populated it with the first humans. He looked upon it and said, “It is good” (Gen. 1:31). Now, the devil had brought wreckage, ruin and death to his beautiful creation.
“‘Where have you laid him?’ he asked. ‘Come and see, Lord,’ they replied” (11:34). It would help us here to understand a thing or two about Jewish burial customs in the first century. For tombs, the Jews used existing caves and modified them or else they would hew out burial vaults in the soft limestone rock around Jerusalem. They sought to have a vault some six feet long (1.8 m.) and nine feet wide (2.7 m.). The ceilings of the vault were to be about ten feet high (3 m.). Usually there were some eight shelves cut into the rock sides. The body of the deceased was laid out in the tomb. Then the bodies, including hands and feet were wrapped with strips of linen. The head was wrapped separately with a napkin.40 The whole body was lavishly treated with expensive spices to offset the smells of decay. The door of the tomb was closed, often by a rolling stone. About a year later the relatives would take the bones apart and store them permanently in an ossuary, a small stone burial box about the length of the femur bone. These would be placed on the burial shelves. Interestingly, there are many tombs of this type that have been discovered around Jerusalem, some even with the rolling stone doors still intact.
“Jesus wept” (11:35). This has long been noted as the shortest verse in the Bible. While it may be the shortest verse, it is a verse with great significance. It tells us that Jesus was really a human being and had emotions like the rest of humanity. It tells us of his great love for people. It tells us that he fulfilled the role of being the man of sorrows and one who was acquainted with grief (Isa. 53:3). We humans really want someone who can sympathize with our troubles. Stedman tells of a little girl who hurt her finger and ran to her preacher daddy for sympathy. He was busy with studies and just looked at the wound assuring her that everything would be OK. She then ran in tears to her sympathetic mother. Her mother asked her if it hurt much and she answered “No mommy, it’s just that daddy didn’t even say, ‘Oh!’” The little girl like us just wanted somebody to say “Oh” with her.41
“Then the Jews said, ‘See how he loved him!’ But some of them said, ‘Could not he who opened the eyes of the blind man have kept this man from dying?’” (11:36-37). The Jews present were touched by Jesus’ sincere expression of love. It is interesting that the healing of the man born blind was still on their minds (cf. 10:21). It was such an incredible miracle and it assured them that Jesus could have kept Lazarus from dying had he been present.
JESUS RAISES LAZARUS
Jesus, once more deeply moved, came to the tomb. It was a cave with a stone laid across the entrance. John 11:38
Again, Jesus was deeply moved and filled with indignation (Gk. enebrimēsato) as he approached the tomb. We note that this tomb was a modified cave with a stone door. Jesus was about to perform his greatest miracle. He had raised the daughter of Jairus (Matt. 9:18-26). He had also brought the widow’s son back to life at Nain (Lk. 7:11-16). However, both of these were newly deceased. Lazarus had been in the tomb four days and his body had surely begun to decompose. Nevertheless, “…as John makes clear throughout his gospel, Jesus specializes in ‘hard’ miracles, the present being the ‘hardest’ of all.” 42
“‘Take away the stone,’ he said. ‘But, Lord,’ said Martha, the sister of the dead man, ‘by this time there is a bad odor, for he has been there four days.’ Then Jesus said, ‘Did I not tell you that if you believe, you will see the glory of God?’” (11:39-40). The Jewish people were quite careful not to become defiled with a tomb or with the dead. Because of this they avoided coming near a grave.43 Some might expect that Jesus by his mighty power would have just caused to large stone to roll away or be lifted off miraculously. “As Welshimer said, ‘God does for us what we cannot do for ourselves, and God never does what we are able to do. This is seen in both the natural and spiritual realms.’” 44 Once the door of the tomb was opened there was no turning back for Jesus.
“So they took away the stone. Then Jesus looked up and said, ‘Father, I thank you that you have heard me. I knew that you always hear me, but I said this for the benefit of the people standing here, that they may believe that you sent me’” (11:41-42). Jesus assumed the normal posture of Jewish prayer, with his eyes opened and his hands stretched out to heaven.45 Today we put much stock in silent or private prayers but in Bible times people usually prayed out loud.46 Obviously, Jesus had no doubt about what he was going to do. He had prayed about it previously and was certain that the Father had heard him. His prayer was made for the benefit of the people standing by that they might believe.
“When he had said this, Jesus called in a loud voice, ‘Lazarus, come out!’ The dead man came out, his hands and feet wrapped with strips of linen, and a cloth around his face. Jesus said to them, ‘Take off the grave clothes and let him go’” (11:43-44). Jesus shouted with a great voice, reminding us of that final shout that will raise all the dead. Bible scholars, Jamieson, Fausset & Brown compare this loud authoritative cry to the weak whisperings and mutterings of the magicians in those days.47
Lazarus immediately appeared in the tomb and apparently needed much help since he was thoroughly bound with grave clothes. It may have taken another miracle of God just to get him to the door of the tomb. As we have mentioned, tight wrappings were made all around the body, with hands and feet being bound.48 We can surely believe that all those witnessing this miracle were absolutely astounded. There was no way of faking this miracle because the whole community knew for certain that Lazarus was dead.
This event “…constitutes the climactic, seventh sign selected by the evangelist in order to document Jesus’ identity as ‘the resurrection and the life’ (11:25). Moreover, the raising of Lazarus is the sign that most closely foreshadows Jesus’ own resurrection…Lazarus provides the focal point of Jesus’ escalating conflict with the Jews…” 49
The story of the death and resurrection of Lazarus has, through the centuries, provided much hope for Christians at the funerals of their loved ones. Paul says, “For if the dead are not raised, then Christ has not been raised either. And if Christ has not been raised, your faith is futile; you are still in your sins. Then those also who have fallen asleep in Christ are lost. If only for this life we have hope in Christ, we are of all people most to be pitied” (1 Cor. 15:16-19).
THE PLOT AGAINST JESUS
Therefore many of the Jews who had come to visit Mary, and had seen what Jesus did, believed in him. But some of them went to the Pharisees and told them what Jesus had done. John 11:45-46
How true it is with Jesus’ miracles. All through the gospel the miracles, regardless of how great always tended to divide people. Many saw this great miracle and believed, however, others rushed off as informers to tell the Pharisees. Wiersbe says, “…These ‘informers’ were so near the kingdom, yet there is no evidence that they believed.” 50 The final conspiracy of the Jewish leaders was now set in motion and it would end in Jesus’ crucifixion.
“Then the chief priests and the Pharisees called a meeting of the Sanhedrin. ‘What are we accomplishing?’ they asked. ‘Here is this man performing many signs’” (11:47). It is truly amazing, but it seemed never to enter the minds of the Pharisees that Jesus had just raised a man from the dead. One would think that they would have fallen to their knees; repented of their evil opposition and then gone out with the crowds to greet their Messiah. Such was not to be the case. Instead, in their frustration they only became more determined to do away with Jesus. How true the words of the Lord’s parable, “’If they do not listen to Moses and the Prophets, they will not be convinced even if someone rises from the dead’” (Lk. 16:31).
They called together the Jewish high court, the Sanhedrin, consisting of seventy-one members, with the inclusion of the high priest.51 Together they began to formulate their final plot to kill Jesus. The real power of the Sanhedrin was vested in the Sadducee party, or the party of the priests. They were unashamed collaborators with Rome and cared for little more than maintaining their wealthy and powerful status.
“If we let him go on like this, everyone will believe in him, and then the Romans will come and take away both our temple and our nation” (11:48 ). Clearly, they were extremely jealous and fearful of Jesus. Some have felt that they secretly knew that he was the Messiah but were not about to lose their powerful position in the land. Unfortunately for them, the very thing that they feared eventually happened to them in the Roman war of AD 66-70.52 They lost their position, their temple, their nation and their lives. Once again, the subtle irony of John becomes apparent.
“Then one of them, named Caiaphas, who was high priest that year, spoke up, ‘You know nothing at all!’” (11:49). This seems to be a very rough and calloused way to address the Sanhedrin members. However, the historian Josephus says this about the Sadducees: “…the behavior of the Sadducees one towards another is in some degrees wild; and their conversation with those that are of their own party is as barbarous as if they were strangers to them.” 53 No doubt, their failure to believe in the afterlife had a great bearing upon their actions.
Here we note that Joseph Caiaphas was the high priest. He was the longest serving high priest of New Testament times (AD 16-36).54 He was the son-in-law of Annas, who was deposed by the Romans but who still wielded powerful influence in the government.
“You do not realize that it is better for you that one man die for the people than that the whole nation perish” (11:50). No doubt, Caiaphas was speaking in words of political cunning, but he did not realize that his words had prophetic and eternal significance. Morris rephrases his words: “Better that one man, however innocent, should die than that the nation as a whole should perish is the reasoning of this worldly-wise politician.” 55 But John and the early Christians saw this as a prophecy of Jesus’ atoning death for the nation and for all people.
“He did not say this on his own, but as high priest that year he prophesied that Jesus would die for the Jewish nation, and not only for that nation but also for the scattered children of God, to bring them together and make them one” (11:51-52). Meyer says, “…he spoke more widely and truly than he knew, because the death of Jesus is gathering into one the children of God who are scattered abroad – that is, the heathen who were living up to their light, as in John 10:16 – that of the twain he might make one new
man.” 56
Barker and Kohlenberger say of this statement: “John takes Caiaphas’s statement as a kind of double entendre, an unconscious and involuntary prophecy that Jesus would become the sacrifice for the nation so that it might not perish…These words might apply to the Jews of the Dispersion. But in the light of the universalism of this gospel they probably refer to the future ingathering of the Gentiles…” 57
“So from that day on they plotted to take his life” (11:53). The meeting of that court was critical and final so far as Jesus’ continued life on earth was concerned. He had received his official death sentence. It meant that Jesus would no longer be able to travel and minister in the midst of the people of Israel.
JESUS’ SELF-IMPOSED EXILE
Therefore Jesus no longer moved about publicly among the people of Judea. Instead he withdrew to a region near the wilderness, to a village called Ephraim, where he stayed with his disciples. John 11:54
John is especially good and accurate with his understanding of Israel’s geography. Since Jesus could not minister publicly he and his disciples went into a self-imposed exile in a little village by the name of Ephraim. What a shame that the Messiah of Israel was not able to be in the midst of his people during in the final days of his life on earth! Ephraim was a little town near Bethel and also near the wilderness. It was about 15 miles north of Jerusalem. The town is probably mentioned as “Ephron” in 2 Chronicles 13:19 and probably identified today with modern et-Taybey, located about 4 miles northeast of Bethel.58 Coffman remarks “… How strange that the Lord of life should have spent the last months of his ministry in this out-of-the-way place.” 59
“When it was almost time for the Jewish Passover, many went up from the country to Jerusalem for their ceremonial cleansing before the Passover” (11:55). Devout Jewish people were intent upon ensuring their ceremonial cleanliness for the Passover. In order to do this it was customary for them to come up to Jerusalem a few days early.60 This would likely be the third Passover of Jesus’ ministry (cf. 2:13ff; and 6:4).61
“They kept looking for Jesus, and as they stood in the temple courts they asked one another, ‘What do you think? Isn’t he coming to the festival at all?” (11:56). The Passover, including Firstfruits and the adjoining Festival of Unleavened Bread were feasts of key importance to Israel. No doubt, the people expected Jesus to appear. His recent miracles of the man born blind and the raising of Lazarus had made Jesus really important to many folks and they were on the lookout for him. Unfortunately, their leaders were also on the lookout for him, and not for good purposes.
“But the chief priests and the Pharisees had given orders that anyone who found out where Jesus was should report it so that they might arrest him” (11:57). In a sense, the warrant was out for Jesus’ arrest. As some before them had done, many devout Jews would find themselves more faithful to the ruling religious elite than to Jesus. Morris says, “This would make anyone who came to know where he was but did nothing about it an accessory, and would thus constrain people to supply information and facilitate
arrest.” 62